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This chapter analyses different sorts of evidence for the claim that Gregory of Nyssa asserted that all people would be saved. First, it notes those places where Gregory appears to state this belief directly (usually commenting on a verse from Scripture). Second, it argues that Gregory's concept of divine punishment implicitly assumes that such punishment is reformative and will eventually save all people. Third, it examines two arguments used explicitly by Gregory: that all evil will eventually cease to exist, and that human nature was created as a whole, was saved by Christ as a whole, and...

This chapter analyses different sorts of evidence for the claim that Gregory of Nyssa asserted that all people would be saved. First, it notes those places where Gregory appears to state this belief directly (usually commenting on a verse from Scripture). Second, it argues that Gregory's concept of divine punishment implicitly assumes that such punishment is reformative and will eventually save all people. Third, it examines two arguments used explicitly by Gregory: that all evil will eventually cease to exist, and that human nature was created as a whole, was saved by Christ as a whole, and will be perfected as a whole. The chapter concludes by claiming that there is a place for human free will in Gregory's concept of universal salvation (at least before death), because of the complementary roles played by divine teaching/human learning and divine punishment/human purification.